2. That it is a great mercy therefore where the rulers allow the church such public worship.
3. That, cæteris paribus, all christians should prefer such public worship before private; and no private meetings should be kept up, which are opposite or prejudicial to such public meetings.
4. And therefore if such meetings (or any that are unnecessary to the ends of the ministry, the service of God and good of souls) be forbidden by lawful rulers, they must be forborne.
II. But we are also agreed, 1. That it is not the place but the presence of the true pastors and people that make the church.[466]
2. That God may be acceptably worshipped in all places when it is our duty.
3. That the ancient churches and christians in times of persecutions, ordinarily met in secret against the ruler's will, and their meetings were called conventicles (and slandered, which occasioned Pliny's examination, and the right he did them).
4. That no minister must forsake and give over his work while there is need, and he can do it.[467]
5. That where there are many thousands of ignorant and ungodly persons, and the public ministers, either through their paucity, (proportioned to the people,) or their disability, unwillingness, or negligence, or all, are insufficient for all that public and private ministerial work, which God hath appointed for the instruction, persuasion, and salvation of such necessitous souls, there is need of more ministerial help.[468]
6. That in cases of real (not counterfeit) necessity, they that are hindered from exercising their ministerial office publicly, should do it privately, if they have true ordination, and the call of the people's necessity, desire, and of opportunity; so be it they do it in that peaceable, orderly, and quiet manner, as may truly promote the interest of religion, and detract not from the lawful public ministry and work.
7. That they that are forbidden to worship God publicly, unless they will commit some certain sin, are so prohibited as that they ought not to do it on such terms.[469]